The Values of Local Wisdom in East Belitung: Maras Taun As a Learning

Advances in Social Science, Education and Humanities Research, volume 541 Proceedings of the 6th International Seminar on Science Education (ISSE 2020)

The Values of Local Wisdom in East Belitung: Maras Taun as a Learning Source of Biodiversity and Character Development for High School Students Christine Juliana1*, Suhartini2, Haniah3, Peranciscus Aryanto3, and Andi Susanto4

1 Master of Biology Education, Faculty of Mathematics and Natural Sciences, Universitas Negeri Yogyakarta, Indonesia 2 Department of Biology Education, Faculty of Mathematics and Natural Sciences, Universitas Negeri Yogyakarta, Indonesia 3 Culture and Tourism Office of East Belitung 4 Lembaga Adat Melayu of East Belitung *Corresponding author. Email: [email protected]

ABSTRACT East Belitung Regency has one of the local wisdom which is a tradition that is still being carried out for a long- ago called Maras Taun. This local wisdom is important to introduce to students as part of the learning process because it is close to daily life. This study aimed to know the values of local wisdom Maras Taun in East Belitung as a source of learning material on biodiversity and character development for high school students. Data were collected through field observations and interviews. The data obtained were analyzed descriptively using the analysis model, those are data collection, reduction, data presentation, and conclusion drawing. Primary data in this study was the value of local wisdom Maras Taun as a local wisdom in East Belitung to develop the character of students and analyze the biodiversity used in the event and its conservation efforts. The results showed that there were 12 values of character development from Maras Taun, those are religiousness, honesty, tolerance, discipline, hard-working, independence, democracy, curiosity, love homeland, communication, environment care, and responsibility. The results of the analysis of biodiversity used in Maras taun event can be used to assess the level of genetic diversity and species, along with challenges/threats and conservation efforts.

Keywords: Local wisdom, Maras taun, Biodiversity, Character development

1. INTRODUCTION marine ecosystems, agroecosystem and production areas, and conservation. Biodiversity includes all life at the level of genes, plant species, animals, microorganisms, ecosystems, Local wisdom can be utilized as a learning and ecological processes [1]. Currently, biodiversity is resource and a base knowledge to innovate the biology threatened with extinction due to land conversion for learning process. Students can observe the crop and animal agriculture, fishing industry [2], and environment or use their knowledge to solve the climate change [3]. Therefore, all parties must problems in daily life that come from local wisdom, conserve biodiversity from the threat of extinction. conservation, natural resource preservation through Affording the conservation, there must be education [5]. This makes the biology learning process accompanied by the maintenance of traditional more meaningful so that the aim of learning or knowledge systems [4], among others, through local competencies can be achieved well [6]. wisdom. Besides, conservation can be carried out by Besides from learning materials, character managing Indonesia's biological wealth in a development is very important to be developed to sustainable manner which includes terrestrial and shape the character of the nation. Character

Advances in Social Science, Education and Humanities Research, volume 541

development can be done through the implementation 2. RESEARCH METHOD of local wisdom that exists in the region because it is a part of knowledge, a way of life, and a life strategy in This research uses a descriptive method. The the form of activities carried out by local communities subjects in this study were ten people in the province in fulfilling their needs [7]. Also, the value of local of East Belitung including the community, the head of wisdom can be a great force in building the national the East Belitung Malay Traditional Institute (LAM), character [8]. Cultural values and national character in teachers, and staff of the East Belitung Culture and Indonesia are rooted in religion, Pancasila, culture, Tourism Office, using purposive sampling. The and the goals of national education. In the world of objects of local wisdom analyzed are the character education, local wisdom can be linked with learning. values contained in the tradition of the celebration as According to [9] in [10] there are 18 cultural values well as the various types of biodiversity utilized in and national characters as follows: religious; honest; Maras Taun along with efforts to conserve biodiversity tolerance; discipline; hard work; creative; in East Belitung. Data were collected through field independent; democratic; curiosity; nationalism; love observations and interviews. The data obtained were the motherland; rewarding achievements; analyzed descriptively using the analysis model communicative, friendly or proactive; love peace; like according to [13], those are data collection, reduction, to read; social care; responsible. data presentation, and conclusion drawing. One of the local wisdom in East Belitung is Maras Taun, which is thought to have local wisdom values 3. RESULTS AND DISCUSSION that are in accordance with the culture and character of The data of this research were obtained from the the nation such as religiousness, honesty, tolerance, results of interviews with the people of East Belitung discipline, hard-working, independence, democracy, who had been related to Maras Taun celebration curiosity, love homeland, communication, through observation and research documentation. The environment care, and responsibility. The researcher primary data in this study is the understanding of the wants to integrate this local wisdom with Biology East Belitung people about the character values because the tradition has character values and a lot of developed, the various types of biodiversity used in biodiversity, so that it can be used to study biodiversity Maras Taun celebration, and its conservation efforts. at the level of genes and species along with efforts to Maras taun is a harvest thanksgiving ceremony which conserve biodiversity. This culture has been passed is held once a year because most of the people make a down from generation to generation that is formed by living as farmers. interactions with the environment and communities. Once, people used various plants, animals, and According to Curriculum 2013, there are three core environments to celebrate ceremonies or traditions. competencies, such as the core competencies of One example of things that are passed on to the next attitudes, knowledge, and skills. Core Competencies generation is the use of firewood that is not arbitrary are designed in four interrelated groups, that is linked because there are several types of wood when it burned to spiritual attitudes (KI-1), social attitudes (KI-2), then the smoke can cause poisoning. In order to knowledge (KI-3), and skills (KI-4). The four groups conserve biodiversity, people will replant plants in the become a reference for basic competencies and must old kubok. According to [11] in [12], local wisdom is be developed in an integrative learning event. a policy that rests on a traditionally institutionalized Competence concerning religious attitudes and social philosophy, values, ethics, and behavior to manage attitudes is developed indirectly, namely when resources (natural, human, and cultural) sustainably. students learn about knowledge (KI-3) and skills (KI- 4). Attitude core competencies in the 2013 curriculum The author wants to know whether there is a are divided into two, namely spiritual attitudes (KI-1) coherence between the ceremonies in the and social attitudes (KI-2) [14]. Spiritual attitudes are implementation of Maras Taun, character values, and related to the formation of students who are faithful biodiversity which are used as learning resources and and pious, while social attitudes are related to the character development for high school students. formation of students who have noble, independent, Therefore, this paper aims to know the character democratic, and responsible morals [15]. Spiritual values contained in the local wisdom of East Belitung attitudes can provide understanding to distinguish Maras Taun for the character development of high something right or wrong based on faith and piety to school students and to analyze Maras Taun as a source God. Meanwhile, social attitudes concern community in learning biodiversity and its conservation efforts. life as a form of student interaction with nature, the school environment, and the surrounding environment [16].

Advances in Social Science, Education and Humanities Research, volume 541

3.1. Correlation Between Maras Taun and beings. Regarding Maras Taun, the role of a village Biodiversity shaman is needed when opening a field (ume). Ume is one of the artificial ecosystems formed by the people The implementation of Maras Taun has been in Belitung to produce food, especially rice. The around for a long time. This tradition is carried out by shaman will tell you the procedures because they are every village that has kedukunan. In this case, a also believed to preserve the forest which is believed shaman acts as the head of the village/head of the to be the dwelling place for spirits [20]. kubok as well as the head of the tradition who heads Maras Taun celebration can be held for 3-7 days. the village area. Kubok is a small village consisting of The preparation for the event is started with the several families [17] in [18] and there is a village boundary marked with a “dinding kampung / hutan activities arranged as the following: watas” or limited by water flow. Those are forms of a. Establishing Committee the boundaries of the village so that the area of one village can be known. The society organizes committee deliberately and democratically. The committee established consists of Maras Taun is one of the traditions that is a steering committee, organizing committee, and some celebrated every year after harvest which is carried out divisions as needed such as the consumption division by the people of Belitung. It used to be called and others. Selamatan Kampung which was led by a village shaman together with the community [19]. Maras b. The use of wood for cooking and making Maras Taun means the end of the year or cuts the year. In Taun’s stage general, this means limiting the old year and taking the In Maras Taun’s preparation, the society new year by being grateful for the harvest so that next year the community will get better results. Harvest cooperates in the cooking process, making stage and, products in the form of farm/garden products, etc. Not all types of trees in the forest can be used as livestock, and fishing products. Maras Taun is usually wood for cooking or stage building. Normally, the held in January or Muharram month such as in woods used for making stage are Pelempang Putih Simpang Pesak, Dukong, Kelumpang, Batu Itam, and (Adinandra sarosanthera Miq.), Pelempang Hitam Suge Villages for Dusun Bira in April, while for other (Adinandra domosa Jack), Medang (Alseodaphne villages or hamlets depending on the agreement. bancana Miq.), and Betor (Calophyllum sp.). For the cooking process, the wood used will be chosen The Maras Taun tradition aims to maintain the selectively. Parak (Amoora sp.), Pelangas (Aporosa friendship, an expression of gratitude for the harvest, aurita Baill) and Melangan (Dysoxylum sp.) are the and chopping the population (census) in one kubok kinds of wood that produce smoke when they burn. It (village). This can be seen from the lepat amount that is poisonous if someone inhaled it. Usually, society is given by the head of the household in 1 house to the head of the kubok. For those who are just born, it will uses Jemang (Rhodamnia cinerea), Samak (Syzygium be seen from the head of the family carrying a white lepidocarpa Kurz.), and Pelawan Kiring bowl, candles, free-range chicken eggs, money (Tristaniopsis whiteaana) as firewood. The society “pekeras” (money as willing). Meanwhile, for people knows the types of woods that are safe to use can be who move from or to other kubok, it can be seen from an important local knowledge (Ethnobotany) and the incense and other conditions given to the village being society’s socioecological pattern of life. The shaman. Later this will be written by a shaman and values reflected from local wisdom implementation recorded. can be used to preserve and protect plants passed down to the next generation. The availability of these woods The village shaman (dukun kampung) is one of the depends on society agreement in calculating how highest traditional holders and does not stand alone. much wood they have to take per unit of time (day, There are representatives of shamans such as young week, month, year). It aims to use the wood shamans (dukun muda), wind shaman (dukun angin), water shaman (dukun aik), coastal shaman (dukun sustainably, conformity with the carrying capacity of laut/dukun pesisir pantai), lebai (prayer reciter), nuje the forest ecosystem in their village until they return to (mosque keeper), pengguling (midwife). The cutting logs in the same place at a later date [21]. appointment as the village shaman is based on lineage Carrying capacity is a place's ability to support living or it is selected in deliberations if the descendants of things optimally for a long period [22]. the village shaman are not willing to be choosen. This c. Contribution shaman plays a role in treating people who are medically and non-medically ill, as well as guardians All the society in one Kubok will participate in of the village area from interference by supernatural making contributions based on the deliberations and

Advances in Social Science, Education and Humanities Research, volume 541

the capacity of each family. The contribution can be rotundifolius), cucumber (Cucumis sativus), pumpkin obtained from the biodiversity of plants or animals like (Cucurbita sp.), galingale (Kaempferia galanga), rice (Oryza sativa), lepat, emping beras, ayam planted chilies (Capsicum frutescens). The existence kampung (Gallus gallus domesticus), deer (Muntiacus of shifting fields means that one kubok has moved to a muntjak), pelanduk (Tragulus javanicus), coconut new location. The old land that will be occupied is still (Cocos nucifera), fish caught from the sea by the planted with various types of plants such as jackfruit capabilities of each family. All of these things reflect (Artocarpus heterophyllus), cempedak (Artocarpus the attitude of helping each other and build integer Merr.), durian (Durio zibethinus), rambutan togetherness among the people in Kubok. (Nephelium lappaceum L.), nyato (Palaquim sp.) around the house liveable. This is done to prevent d. Selamatan (the activity for showing gratitude to God) extinction and preserve plants. If the location of a new kubok is left it is called bebak. If kubok has been This event is held the day before the main event. inhabited for a long time and grows trees, it is called People make a pilgrimage in the morning and then kelekak. The wooden houses that can still be used by selamatan will be held before/ after zuhr or before the kubok community are taken to a new location to Azar. It is attended by religious leaders, agency make a new house. Among them are meranti (Shorea officials, (pemuka adat) tradition leaders, and society. sp.), and Bulin (Eusideroxylon zwageri T. et B). This event will be opened by the village shaman Usually moving the kubok is not far from the previous (dukun kampong), followed by reciting the prayer for kubok location, depending on the area of their ume the safety and well being of the entire society. Then, it (field). The area of land used depends on the is ended with having a meal together. information of the village shaman after carrying out e. Celebration of Maras taun the land clearing ritual. Because in one kubok there are usually 10-15 houses and their fields. One house has 1 The main event of Maras Taun consists of an jurai of land. The people of Belitung have a measure opening, remarks from the headman of the village, called jurai. 1jurai = 45-50depa. 1depa = 1.8 meters. then prayers and the last is rituals. Before and after the So you can imagine how much land is for one house. event, the people were treated to various performances of East Belitung traditional arts, such as betiong, When opening a new land or nebas (cutting a tree), the shaman will inform the time and place for nebas. It lesong panjang, besepen, beripat beregong, begasing, started with the shaman will pray and give a sign by begubang, becampak, dulmuluk, and begambus. When sowing kesalan in the form of unsalted flour consisting Maras Taun is held the village shaman (kik dukun) will of a mixture of neruse/gandarusa leaf slices (Justicia give advice/prohibitions to the youth villagers about gendarussa), ati-ati leaf/iler plant (Coleus sp.) and rice experiences of the past year, the information of new flour. Then, parang (machete) is thrown into one of land clearing for the village (kubok) and how long the the largest trees so that it sticks into the tree. This celebration will take. For 24 hours there should be no indicates that the society can start cutting the tree and activities such as slashing, burning and picking plants. is marked with a stake. However, if parang (machete) For kubok who are still opening new fields/shifting is thrown does not stick into the tree, the opening new fields, various types of rice plants are planted such as land in that location is stopped. Based on society belief, makrembudingan rice, makkelak rice, lintang berayun the supernatural being in the forest does not allow rice, ampai rice; glutinous rice types such as pulut mas opening new land in that location. This certainly helps / white sticky rice, and pulut sisilan / black sticky rice to conserve the habit of existing trees. The following (Oryza sativa var. glutinosa); cassava (Manihot table shows the results of plant identification showing esculenta), kembilik / black potato (Plectranthus the existence of genetic and species-level biodiversity

Table 1. The results of plant species identification based on the level of biodiversity

Biodiversity of gen level Biodiversity of species level

Rice (Oryza sativa) with varieties: - Jackfruit (Artocarpus heterophyllus) and cempedak fruit (Artocarpus Oryza sativa var. glutinosa like integer Merr.) belong to Genus Artocarpus;

Advances in Social Science, Education and Humanities Research, volume 541

Biodiversity of gen level Biodiversity of species level

pulut mas (white glutinuous rice) and pulut sisilan (black glutinuous - Pelempang putih (Adinandra sarosanthera Miq.) and pelempang hitam rice), makrembud ingan rice, (Adinandra domosa Jack) belong to Genus Adinandra; makkelelak rice, lintang berayun

rice, ampai rice. - Bulin (Eusideroxylon zwageri T. et B) and Medang (Alseodaphne bancana Miq) belong to famili Lauraceae;

- Jemang (Rhodamnia cinerea), samak (Syzygium lepidocarpa Kurz.), and pelawan kiring (Tristaniopsis whiteaana) belong to famili Myrtaceae;

- Cucumber (Cucumis sativus), pumpkin (Cucurbita sp.) belong to famili Cucurbitaceae;

- Kembilik/ black potato (Plectranthus rotundifolius) and ati-ati leaf/iler plant (Coleus sp.) belong to famili Lamiaceae;

- Betor (Calophyllum sp.), neruse leaf/gandarusa (Justicia gendarussa), cassava (Manihot esculenta), galangal (Kaempferia galanga), chili (Capsicum frutescens), durian (Durio zibethinus), rambutan (Nephelium lappaceum L.), nyato (Palaquim sp.), and meranti (Shorea sp.).

According to the table above it can be seen the activities. By preserving the tradition of Makan genetic level of biodiversity shows that variaty or Bedulang, it can maintain the link of the social system differences in genes occurred within one species of of the East Belitung people, teach the concept living things. Meanwhile, species-level biodiversity concerning human relationships with the surrounding shows the diversity or variation found in various or natural environment, and preserve plants and animals. different types/ species of living things. 3.2. The Correlation Between Maras Taun In Maras Taun, there is a tradition called Makan toward Biodiversity and Character Bedulang. It is a procession done by eating together in Development one pan which is surrounded by four people in a family environment or a traditional ceremony. The variety of Maras taun has a good character value in food served adjusts the purpose of makan Bedulang maintaining traditions and preserving biodiversity. The [21]. This tradition consists of ethnoscience which is following table shows the relationship between Maras integrated with socio-ecology. It can be seen in the use Taun toward biodiversity and character development. of foodstuffs which is available from nature, crafting dulang, tudong, mats, and the use of wood in cooking

Advances in Social Science, Education and Humanities Research, volume 541

Figure 1. Harvesting Figure 2. Filtering rice Figure 3.The shamans Figure 4. Traditional gathering dance

Figure 5. Making Figure 6. Pounding rice Figure 7. Cutting lepat Figure 8. Makan emping beras gede bedulang

Table 2. The Correlation Between Maras Taun Toward Biodiversity and Character Development

No The activity included in Maras Taun Explanation

1. Establishing Committee All necessities needed for Maras Taun and entire things related to the committee of the event are discussed by society. The values of local wisdom/ character values: Democracy 2. The use of wood for cooking There is honest and correct information about selecting the wood for the and making Maras Taun’s cooking activity and making stage. It passes on to the next generation. stage The values of local wisdom/ character values: Honesty The implementation of biodiversity conservation: People use wood necessarily and replant the tree after removing it. Plants or animals used for Maras Taun: Pelempang putih (Adinandra sarosanthera Miq.), pelempang hitam (Adinandra domosa Jack), medang (Alseodaphne bancana Miq), betor (Calophyllum sp.), jemang (Rhodamnia cinerea), samak (Syzygium lepidocarpa Kurz.), dan pelawan (Tristaniopsis whiteaana). 3. Contribution There is good communication between the village headman and villager about how big Maras Taun will be. The values of local wisdom/ character values: Communication The implementation of biodiversity conservation: Plants or animal donated for Maras Taun is livestock or farm produce, as an implementation of biodiversity conservation.. Plants or animals used for Maras Taun: Rice (Oryza sativa), ayam kampung (Gallus gallus domesticus), deer (Muntiacus muntjak), pelanduk (Tragulus javanicus), coconut (Cocos nucifera).

Advances in Social Science, Education and Humanities Research, volume 541

No The activity included in Maras Taun Explanation

4. Selamatan (The activity for Society prays for their safety and well being. showing gratitude to God) The values of local wisdom/ character values: Religiousness 5. Celebration of Maras Taun A. Some foods must be served during Maras Taun and use pendupaan as perfume. This is not a Moslem thing, but it is used in the celebration. The values of local wisdom/ character values: Religiousness, Tolerance. The implementation of biodiversity conservation: People may not do some activities related to cutting, burning, or picking plants in 24 hours. B. The society plant not only rice plant as a habit they used to, but also other kinds of plants. The values of local wisdom/ character values: Environmental Care, Hardworking The implementation of biodiversity conservation: People replant the trees. C. Society always does every task or message given to them by themselves. They don't ask others to do their task. The values of local wisdom/ character values: Independence D. Other villagers from other villages come to watch Maras Taun to compare with Maras Taun in their village. The values of local wisdom/ character values: Curiosity E. Maras Taun is held every year to keep the tradition sustainable and not easily influenced by the culture of other nations. The values of local wisdom/ character values: Love Homeland (nationalism), Discipline F. The society’s responsibility is showed at preparation, the Main of event, and closure of Maras Taun. The values of local wisdom/ character values: Responsibility Plants or animals used for Maras Taun: Various kind of rice like makrembudingan rice, makkelak rice, lintang berayun rice, ampai rice; glutinous rice types such as pulut mas / white sticky rice, and pulut sisilan / black sticky rice (Oryza sativa var. glutinosa); ubi kayu (Manihot esculenta), kembilik/black potato (Plectranthus rotundifolius), cucumber (Cucumis sativus), pumpkin (Cucurbita sp.), galangal (Kaempferia galanga), chili (Capsicum frutescens),daun neruse/gandarusa (Justicia gendarussa), ati-ati leaf/ tanaman iler (Coleus sp.), jackfruit (Artocarpus heterophyllus), cempedak (Artocarpus integer Merr.), durian (Durio zibethinus), rambutan (Nephelium lappaceum L.), nyato (Palaquim sp.), meranti (Shorea sp.), and bulin (Eusideroxylon zwageri T. et B).

Advances in Social Science, Education and Humanities Research, volume 541

Based on the table above, it shows that Maras Taun [2] E. Crist, C. Mora, R. Engelman, The interaction teaches biodiversity that is used for the event, of human population, food production, and therefore it needs to be preserved. Teachers can biodiversity protection, Science 356 (2017) 260– integrate biodiversity material with basic 264. DOI: competencies (KD) 3.2 Analyze data from https://doi.org/10.1126/science.aal2011 observations of various levels of biodiversity (genes, species and ecosystems) in Indonesia along with [3] C. Bellard, C. Bertelsmeier, P. Leadley, W. threats and their sustainability and KD 4.2 Thuiller, F. Courchamp, Impacts of climate presentation of observations of various levels of change on the future of biodiversity, Ecology biodiversity (genes, species and ecosystem) in Letters 15 (2012) 365–377. DOI: Indonesia and the proposed efforts to conserve https://doi.org/10.1111/j.14610248.2011.01736x Indonesia's biodiversity based on the results of [4] S. Sunarmi, Melestarikan Keanekaragaman analysis of threat data to the preservation of Hayati Melalui Pembelajaran Di Luar Kelas Dan biodiversity and typical Indonesian plants in various Tugas Yang Menantang, Jurnal Pendidikan forms of information media with the local wisdom. Biologi Universitas Negeri Malang 6 (2014) This makes it easier for students to construct modern 117974. scientific concepts and still maintain the local wisdom of each ethnic group [23]. Besides, Maras Taun also [5] S. Alimah, Kearifan Lokal Dalam Inovasi teaches several values to develop the character of high Pembelajaran Biologi: Strategi Membangun school students such as religiousness, honesty, Anak Indonesia Yang Literate Dan Berkarakter tolerance, discipline, hard-working, independence, Untuk Konservasi Alam, Jurnal Pendidikan democracy, curiosity, love homeland, communication, Hayati 5 (2019) 2–3. DOI: environment care, and responsibility. The value of https://doi.org/10.33654/jph.v5i1.574 local wisdom can be included by the teacher in the lesson plan (RPP). [6] Y. Pantiwati, Pemanfaatan Lingkungan Sekolah sebagai Sumber Belajar dalam Lesson Study 4. CONCLUSION untuk Meningkatkan Metakognitif, Jurnal Bioedukatika 3 (2015) 28. DOI: Teachers can integrate the values of Maras Taun https://doi.org/10.26555/bioedukatika.v3i1.4144 into the material of genetic and species level [7] R. Njatrijani, Kearifan Lokal Dalam Perspektif biodiversity and its conservation efforts are based on Budaya Kota Semarang, Gema Keadilan 5 (2018) the table of the relationship between Maras Taun and 16–31. DOI: https://doi.org/10.14710/gk.5.1.16- biodiversity and character development, therefore students can easily construct lesson concepts and 31 maintain existing local wisdom. There were 12 values [8] Y. Harmawati, A. Abdulkarim, R. -, Nilai Budaya of character development from Maras Taun, those are Tradisi Dieng Culture Festival sebagai Kearifan religiousness, honesty, tolerance, discipline, hard- Lokal untuk Membangun Karakter Bangsa, working, independence, democracy, curiosity, love Journal of Urban Society's Arts 3 (2016) 82–95. homeland, communication, environment care, and DOI: https://doi.org/10.24821/jousa.v3i2.1477 responsibility. As expected, students can develop characters in analyzing biodiversity at the level of [9] E. Irawan, Implementasi Penanaman Karakter genes and types along with efforts to conserve Melalui Matematika Pada Kurikulum 2013, biodiversity. Ibriez : Jurnal Kependidikan Dasar Islam Berbasis Sains 1 (2016) 4–5. DOI: ACKNOWLEDGMENTS https://doi.org/10.21154/ibriez.v1i1.4

The author would like to thank all respondents, [10] Team, D, Development of Cultural Education and Culture and Tourism Office of East Belitung, and National Character. Jakarta: Curriculum Center Lembaga Adat Melayu of East Belitung. of the Ministry of National Education's Research and Development Center, 2010. REFERENCES [11] Daniah, Pelestarian Biodiversitas melalui Penguatan Kompetensi Budaya Guru Berbasis [1] V. K. Singh, Biodiversity Conservation, Kearifan Lokal (Local Wisdom), Prosiding Biochemical and Cellular Archives, 2016. DOI: Seminar Nasional Biotik 2018, 2018. https://doi.org/10.3126/banko.v19i1.2175

Advances in Social Science, Education and Humanities Research, volume 541

[12] M. Abubakar, Building the Spirit of Nationalism [20] A. D. Wildan, Irwandi, Peran Dukun Kampung with the Frame of Local Wisdom of the Acehnese Dalam Kehidupan Masyarakat Melayu Belitung, People Overview of Resilience Building the Spirit Jurnal Kelola: Jurnal Ilmu Sosial 1 (2018) 1–16. of Nationalism with the Frame of Local Wisdom DOI: https://doi.org/10.15575/jk.v1i1.3764 of the Acehnese People Overview of Food [21] B. R. Education, C. O. Team, Bunga Rampai Security, Ministry of State Secretariat Republic Eating Bedulang Workshop. Belitung Regency: of Indonesia, 2010, Accessed on: Dec. 2015, Education and Culture Office of Belitung [Online]. Available: www.setneg.go.id Regency, 2013. [13] M. B. Miles, A. M. Huberman, J. Saldana, [22] P. I. A. Anrosana, A. A. Gemaputri, Kajian Daya Qualitative Data Analysis: A Methods Dukung (Carrying Capacity) Lingkungan Sourcebook Third, Arizona State University, Perairan Pantai Pasir Putih Situbondo bagi 2014. Pengembangan Usaha Karamba Jaring Apung, [14] H. Hasanah, I. G. Nurjaya, M. Astika, Jurnal Ilmiah Inovasi 17 (2018) 73–79. DOI: Pengintegrasian Sikap Spiritual dan Sikap Sosial https://doi.org/10.25047/jii.v17i2.546 dalam Pembelajaran Teks Ulasan Film/Drama di [23] F. Adinugraha, Tari Dolalak Sebagai Bentuk Kelas XI MIPA SMA Negeri 3 Singaraja, E- Pendekatan Kearifan Lokal Dan Budaya (Kalbu) Jurnal Jurusan Pendidikan Bahasa dan Sastra Pada Mata Pelajaran Biologi, EDUKA: Jurnal Indonesia Undiksa 7 (2017) 3. Pendidikan Hukum dan Bisnis 3 (2018). DOI: [15] Darmansyah, Teknik Penilaian Sikap Spritual https://doi.org/10.32493/eduka.v3i1.3803 dan Sosial dalam Pendidikan Karakter di Sekolah

Dasar 08 Surau Gadang Nanggalo, Al-Ta lim Journal 21 (2014) 14. DOI:

https://doi.org/10.15548/jt.v21i1.67 [16] E. Gusviani, Analisis Kemunculan Sikap Spiritual Dan Sikap Sosial Dalam Kegiatan Pembelajaran IPA Kelas IV SD Yang Menggunakan KTSP Dan Kurikulum 2013, EduHumaniora Jurnal Pendidikan Dasar Kampus Cibiru 8 (2016) 97–98. DOI: https://doi.org/10.17509/eh.v8i1.5127 [17] A. D. Wildan, M. Dulkiah, Irwandi, Pemaknaan dan Nilai dalam Upacara Adat Maras Taun di Kabupaten Belitung, Panggung, E-Jurnal ISBI Bandung 29 (2019). DOI: https://doi.org/10.26742/panggung.v29i1.811 [18] F. Adhitya, Preservation of Maras Taun Traditional Ceremony Tradition of National Character Values in the Community of Sukamandi Village, Damar District, East Belitung Regency, Bangka Belitung Province (Descriptive Study in Sukamandi Village), FKIP UNPAS, 2016. [19] A. Merinda, Communication Activities of Maras Taun Traditional Ceremony in the Nasik Strait of Belitung (Ethnographic Study of Communication Activities of the Maras Taun Traditional Ceremony in the Nasik Strait, Belitung), Bandung, 2014.